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Circular Reasoning Is Not the Uroboros: Rejecting Perennialism as a Psychological Theory
Get PDFEfforts to present valid evidence for perennialist models do not withstand critical scrutiny. One strategy common to most versions of perennialism points to perceived patterns in reports of spiritual experiences, whether from traditional, clinical, or phenomenological accounts as evidence for such an approach; the shortcoming is that these same patterns are the basis for perennialist premises. Offering one’s premises as evidence for their conclusions is circular reasoning, and does not constitute valid support for an idea. Pointing to similarities between reports of spiritual or other transformative experiences is what inspires perennialist models, but is not evidence for their validity. Careful consideration is given to Wilber’s use of this and other efforts to support his integral perennialisms, with subsequent consideration of Studstill’s mystical pluralism and Taylor’s soft perennialism. Perennialist models are considered metaphysical because there does not appear to be any way to obtain independent evidence with which these appealing notions could be validated, and the authors considered here have not achieved effective solutions. However, a review of these three separate approaches reveals some similarities in what may be a genre of perennialist New Age religion
Transpersonal and Psychology: An Experiment in Inclusivity and Rigor (Editor’s Introduction)
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Factor Validity and Internal Consistency of the Expressions of Spirituality Inventory – Revised (ESI-R): The Czech Context
Get PDFThis study is the first attempt to examine the validity of the Expressions of Spirituality Inventory (ESI-R) for use in the Czech context. Data were obtained via online survey from 222 emerging adults (18-25 years; 82% women), with a background in helping professions. Structural equation modelling revealed reasonably good support for structural validity of the ESI-R factor model. In addition, all of the dimension scores showed acceptable inter-item consistency. However, our findings presumptively point to problems with measurement non-invariance as some items were observed to correlate with different dimensions than expected. Overall, these findings are consistent with cross-cultural research on ESI-R showing that the ESI-R has structural but not measurement invariance at the item and dimension level and provide support for further use of the ESI-R with Czech respondents
Psychometric Properties of a Spanish Adaptation of the Expressions of Spirituality Inventory–Revised (ESI–R)
Get PDFA Spanish adapted version of the Expressions of Spirituality Inventory- Revised (ESI-R; MacDonald, 2000a, 2000b), a 30-item measure of a five factor model of spirituality, was administered to a sample of 376 adults along with Spanish adaptations of the NEO-FFI personality inventory (Manga, Ramos, & Morán, 2004), the Ryff’s Scales of Psychological Well-Being (Díaz et al., 2006), and the SA-45 psychopathology symptoms questionnaire (Sandín, Valiente, Chorot, Santed, & Lostao, 2008). Reliability analyses of the five ESI-R dimension scores produced inter-item consistency coefficients ranging from .83 to .97. Exploratory and confirmatory factor analytic results are consistent with other published research and provide support for the structural validity of the ESI-R with a Spanish sample. Lastly, correlations obtained between the ESI-R dimensions and demographic, personality, well-being, and psychopathology variables generated findings that confirm the convergent, discriminant, and criterion validity of the instrument. Overall, the results of this study suggest that the ESI-R is a promising instrument for spirituality research in Spain
Introduction to the Special Topic Section: The Taylor-Hartelius Debate on Psychology and Spirituality
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Zombie Perennialism: An Intelligent Design for Psychology? A Further Response to Taylor\u27s Soft Perennialism
Get PDFIn a recent paper Taylor has suggested that perennialist models are or should be resurgent within transpersonal psychology. However, perennialist models such as those of Wilber and Taylor are metaphysical philosophies of spirituality typical of New Age religions; while such systems may be studied by a psychology that considers human spirituality, they are not and should not be proffered as psychology. Claims that Taylor\u27s soft perennialism are partly evidence based are compared with invalid claims that the narrative of Noah\u27s flood or the Christian-based idea of intelligent design are partly evidence based. Critiques of Wilber\u27s integral perennialism and Taylor\u27s soft perennialism are offered, Taylor\u27s defenses of his work are answered, his contributions are noted, and his concerns of inappropriate critique are rebutted. Taylor\u27s model may be inspiring, but it is not scientific, and not psychological
Transformative Action in the Individual, Social and Global Spheres
No full textIntegral education equally emphasizes personal and social development, and aspires for a collective transformation of life on Earth. This conversation explores how CIIS can contribute to addressing today’s social challenges within this integral vision. We will discuss how the notion of a whole-person approach to education can be expanded to become a whole-community, whole-world, and fully diverse system that can open paths to engaged, compassionate, and truly transformative action
Integral Scholarship
No full textMonica Mody
The Borderlands Feminine: A Feminist, Decolonial Framework for Re-membering Motherlines in South Asia/Transnational Culture.
This Pesentation uses Gloria Anzaldúa’s borderlands framework to resignify and recover the marginalized, abjected sacred feminine and, thereby, motherlines in South Asia. The borderlands is conceived of as an integrative consciousness, an alternative to that which is written in history. It offers a radical synthesis of spiritual healing with anti-oppression work. Creating self-affirming, complex images of female identity, and making revisionist myths—while engaging the self in relation to culture— constitutes a decolonial practice. It enables South Asian women—as the Others of colonial modernity and brahmanical patriarchy—to renew their relation to an episteme of the sacred that liberates their voices, vitality, and authority. The post-secular sacred locates as essential a critical interrogation of all forms of oppression. The researcher enacts this decolonial recovery at the edges of her South Asian/brown postcolonial feminist subjectivity. The borderlands framework makes possible a profoundly relational, integrative onto-epistemological praxis that forefronts the grandmothers, the foremothers, and the experiences of women of color on their own terms.
Penélope Mato Vilar
Integral Group Psychotherapy, a group therapy model to treat Post Traumatic Stress Disorder (PTSD) in refugees.
In recent years, spirituality and religion have been incorporated within the psychotherapy process as a diversity variable when treating victims and survivors of trauma. Spirituality, however, is emerging as one of the core cultural elements that should be explored and considered when clinicians treat trauma in group psychotherapy. It is important that, at the time of clinical intervention for support and treatment of PTSD in refugees, the mental health professionals think about building adequate cultural containers. One possibility to build these cultural containers could be through group interventions. This presentation addresses Integral group therapy as a model for clinical group intervention to treat PTSD in refugees, based on the three principles of Integral T-groups and mindfulness practices adapted to the cultural profile of the members
2017 Founders Symposium on Integral Consciousness
Get PDFCIIS founder, Dr. Haridas Chaudhuri, spoke of integral education as embracing and reconciling both human spiritual peak experiences and sociopolitical valley experiences. Through conversations and interactive sessions, CIIS faculty, students, and guest speakers explore some of the key issues and questions of integral education such as:
What is the relationship between personal and social transformation?
How are the educational philosophies of CIIS and its programs relevant to the current world affairs?
What are the kinds of initiative that can make integral education relevant in today’s world and produce tangible results in our communities and the larger society